The Image of God
Humanity as God's image and forbidden physical idols.
The 'Image of God' is a concept that appears in two distinct senses across the passages. First, it describes the original creation of humanity: God made man in His own image, male and female (Genesis 1:27), and gave them dominion over the earth (Genesis 1:26). This image is also the basis for the sanctity of human life, as shedding man's blood is forbidden because God made man in His image (Genesis 9:6). Second, the term 'image' refers to physical idols or representations of deities, which are repeatedly condemned and ordered to be destroyed (Exodus 20:4, Leviticus 26:1, Deuteronomy 5:8).
Lore & Background
In the creation account, God declares His intention to make man in 'our image, after our likeness' (Genesis 1:26), and then enacts this, creating them male and female (Genesis 1:27). This divine image is not merely a spiritual concept but carries ethical weight: after the flood, the command against murder is grounded in the fact that God made man in His own image (Genesis 9:6). The image is also passed down through human generation, as Adam begot Seth 'in his own likeness, after his image' (Genesis 5:3).
A separate strand of passages uses 'image' to denote physical idols. Rachel steals her father Laban's 'images' (Genesis 31:19), which are small household gods she hides (Genesis 31:34-35). The Law repeatedly forbids making any 'graven image' or 'likeness' of anything in heaven, earth, or water (Exodus 20:4, Deuteronomy 5:8), and commands the destruction of the images of other nations (Exodus 23:24, Exodus 34:13, Deuteronomy 7:5, Deuteronomy 12:3). These images are called an 'abomination' (Deuteronomy 7:25, Deuteronomy 27:15).
Reader's Guide
The passages portray the 'Image of God' in two primary, contrasting ways. On one hand, it is a positive, foundational attribute of humanity: God intentionally creates humans in His own image (Genesis 1:27), giving them a unique status and responsibility over creation (Genesis 1:26). This image is not lost after the fall, as it is still invoked to protect human life (Genesis 9:6) and is transmitted from Adam to Seth (Genesis 5:3). The image is thus inherent and enduring.
On the other hand, the term 'image' is used for physical idols that represent false gods. These are consistently forbidden (Exodus 20:4, Leviticus 26:1, Deuteronomy 4:16) and must be destroyed (Exodus 23:24, Deuteronomy 7:5). The narrative of Rachel stealing Laban's images (Genesis 31:19, 34-35) shows that such objects were tangible and could be hidden. The Law treats making or possessing these images as a serious sin, a corruption of the covenant (Deuteronomy 4:23-25).
Colossians 1:15 introduces a third use: Christ as the image of God. The passages do not reconcile these uses, leaving the relationship between human image-bearing and Christ as the image open to interpretation.
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